Numbers 14:1-45 - The Revolt Of Israel

1 . Brought very nigh to the promised rest, almost within sight, and actually within taste.

2 . Refusing to enter that rest through disbelief.

3 . Sentenced to exile from the rest they would not enter.

4 . Attempting ( vainly ) to eater that rest in their own unbidden and unblessed ways. And subordinately to this great and striking lesson, we have other lessons and examples both of good and evil.

I. CONSIDER , THEREFORE , IN RESPECT OF THIS ὑποδείγμα ἀπειθείας —

1. That the place where Israel now lay was "in the wilderness of Paran" that great and terrible wilderness; but it was also "in the wilderness of Zin " which was the southern frontier of Canaan; and therefore the desert journey lay behind him, and his rest was close before him: only one steep climb and he would begin to enter into the land of promise. Even so are we placed today. God has brought us with a mighty hand within reach of home; has led us by a way we knew not of; has given us a law and a worship; has fed us with heavenly food; has separated us (outwardly at least) from a perishing world. Rest lies before us: rest in this world from sin and self ( Hebrews 4:10 ); in the next from sorrow and sadness too ( Revelation 14:13 ). It is not far away, not out of reach; it only needs a little patient effort to make that rest our own.

2. That it pleased God not only to tell the people about the land of promise, but to let them see its goodness, as it were, for themselves through the report of their own brethren, representative men whom he suffered to view the land. Even so it is the good pleasure of God that, concerning the happiness of a holy life, we should have not only his promise, but the testimony of men also, even of our brethren. Yea, concerning the glories of the world to come, how great they are, we have the report of men to whom it hath been given to "go up thither," to see what "eye hath not seen," to hear "what ear hath not heard," even "unspeakable things" which could only be set forth to us in types and figures ( 2 Corinthians 12:2 , 2 Corinthians 12:3 , compared with Romans 8:18 ; Revelation 4:1 ; Revelation 21:10 , &c.;).

3. That the people at Kadesh not only heard the report of Canaan,, but tasted of the fruits of it which the spies brought back; and they might know by these fruits how much pleasanter a land it was than Egypt itself, even apart from its slavery. Even so it is given to us in Christ not only to hear by report, but to taste also of the good things of the world to come ( Hebrews 6:4 , Hebrews 6:5 ). It is a fact of experience that we may partake to some extent, here and now, of delights which no more spring from the conditions of unregenerate human nature than those fruits could have grown in the desert of Paran—delights which are as superior to the luxuries of sin as the grapes of Eshcol to the pungent dainties of Egypt. Nothing can rob us of the consciousness that we have tasted them, and it is this which makes heaven so real to us, as Canaan to them.

4. That none of the spies concealed from them the fact that the land which invited them had its grave difficulties, as well as its great attractions: milk and honey and fruit, and all good things, but many strong foes to be conquered first. Even so it is not concealed by any that great obstacles and sore conflicts stand between the longing soul and the promised rest. If any represented the entry into the inheritance of the saints as an easy thing and unopposed, he would but contradict the Master himself and his inspired servants ( 1 Corinthians 9:26 , 1 Corinthians 9:27 ; Hebrews 4:1 ; James 1:3 , James 1:12 ; 2 Peter 1:10 , 2 Peter 1:11 ; 2 John 1:8 ; Jud 1:20, 21).

5 . That the obstacles which confronted Israel in the gigantic size and fortified cities of their foes were truly formidable, and to the military science of that day insuperable. Even so the powers of evil which bar our upward way are indeed mighty, and that for two especial reasons:

6. That the faithless among the spies led the people astray in two ways:

Even so the counsels of the natural man are doubly false:

7. That the faithful among the spies ( in whom was "another spirit ") gave counsel, "Let us go up at once and possess it, for we are well able to overcome it." And herein were three points:

8. That the crisis of Israel's fate was come when they had to choose between these persuasions. God had brought them to the very verge of Canaan, but they could not enter unless their will united itself to his will, unless they chose to go on in his name and strength. Their future was at that hour in their own hands, and they wrecked it because they did not trust God, because their faith was too weak to pass into obedience in the face of serious discouragement. Even so are our eternal fortunes placed (in a certain true sense) in our own hands. Holiness and heaven are set before us, brought within our reach in Christ; the "rest which remaineth" is ours, to be entered on now, today; and God calls upon us to enter, and encourages us by the voice and experience of those who have made trial of it. And it may be we will not go on; it is too hard—too much to encounter; too difficult—too many obstacles in the way. It may be we find the prospect so much less easy and encouraging than we had fancied. We will not make the effort, or undertake the risk,. looking to Divine grace for success; and therefore we too cannot enter in because of unbelief. We must bear the evil consequences; we have ruined ourselves; we have shut ourselves out from happiness and heaven. And note that as this crisis (although in some sense often anticipated) only happened once to Israel in the wilderness, so does the true crisis in his spiritual fortunes happen only once (as far as we can see) in the lives of many men. There is a set time when they are called, in some unmistakable way, to make a bold and decisive advance in the spiritual life, which will leave them really masters of themselves, and so at rest. If, then, they shrink from taking it because it is hard, or because (as they say) they are not worthy or prepared for it they forfeit the rest prepared for them, and doom themselves to a fruitless wandering in dry places.

9. That the first fruit of that refusal to advance was mourning, the second murmuring, the third flat rebellion. Even so when we, being called, shrink from going on unto perfection, the first consequence is that unhappiness which is both a symptom of disaffection to God and a part of it; the second is a complaining spirit, as though we had been ill-treated, and a readiness to put the blame on others, perhaps our best friends; the third is a desperate intention to throw off the yoke of religion altogether, and to return to the old license of sin from which we had escaped.

10. That the proposal to return to Egypt was as infeasible as it was wicked. Had it been possible to get there, it is certain that even the poor luxuries of their former slavery would never have been given back to them. Even so the faint-hearted and faithless Christian can yet never be as the heathen, or even as the ungodly, again: for one thing, he knows enough of true happiness and freedom to find the yoke of open sin intolerable; for another, the pleasures of sin are departed for him: he may sin, and recklessly, but it will not have the zest it once had, when it was in a manner natural to him. The ungodly do enjoy the pleasures of sin, such as they are; the half-converted who draw back are of all men most miserable: they will not have Canaan, and they cannot have Egypt, and there is nothing for them but the wilderness (cf. Hebrews 10:38 , Hebrews 10:39 , in the true version).

11. That the punishment which God inflicted upon the rebels was perpetual exile from the land which they would not enter. Thus he simply took them at their own word ( Numbers 14:28 ); for though they had imagined the alternative of return to Egypt, that was impossible. Even so the sentence which Christ passes upon them that will not come to him is simply, "Depart from me" ( Matthew 25:41 ). If men will not labour to enter into rest ( Hebrews 4:11 ), there is no alternative before them but perpetual unrest, lasting as long as they last; and this is itself "the fire prepared for the devil and his angels," for this is the natural state of evil spirits apart from artificial and temporary disguises ( Matthew 12:43 ; cf. Isaiah 57:20 , Isaiah 57:21 ).

And note that the ἀνύδροι τόποι and the ἀνάπαυσις of Matthew 12:43 exactly correspond to the wilderness of Paran on the one hand, and to Canaan on the other (cf. Matthew 11:29 ).

And note again, with regard to the punishment inflicted—

1 . That all who were numbered (and none other) were counted worthy of punishment, as having been enrolled for the military service of the Lord, but having mutinied. So will our sentence (if we incur it) be one passed not on aliens, or enemies, but on servants who have betrayed their trust, on soldiers who have disobeyed their orders and turned their backs upon their Captain ( 1 Corinthians 7:22 ; Colossians 3:24 ; 2 Timothy 2:3 , 2 Timothy 2:4 ).

2 . That only the adult generation, who were strong and able, were excluded; their little ones, whom they counted so helpless, and of whom they said they would be a prey, inherited the land. Even so in the kingdom of his grace the wise and prudent are left out, and the proud are scattered in the imagination of their hearts, whilst unto babes mysteries are revealed (cf. Matthew 18:3 ; Matthew 19:14 ; 1 Corinthians 1:26-28 ; 2 Corinthians 12:10 ).

3 . That the years of exile were reckoned in exact accordance with the days of searching. So must there be a perfect correspondence between sin and its punishment—a correspondence which is not merely on the surface (as in their case), but lies deep down in the nature of man, so that sin works out its own revenges both in kind and in measure (cf. Luke 12:47 ).

II. CONSIDER AGAIN , IN RESPECT OF THE VAIN ATTEMPT TO CONQUER CANAAN FOR THEMSELVES —

1. That the people added to their former sin an opposite sin—despairing first, and presuming after. Even so do many think to atone for the unbelief and sloth and disobedience of the past by a presumptuous reliance upon their own strength of character and of will for the future. So when one is compelled to acknowledge his irreligion and sin, he sets up to mend his life himself, saying, "I will," and "I have made up my mind," and "I am determined," being governed as much by self-will in running the way of God's commandments as before in refusing to run.

2. That they sought to justify their attempt by a hasty acknowledgment of their sin, and by a presumptuous appropriation of God's promises, as though the land was theirs whenever and however they chose to take it. Even so do many put aside all genuine repentance and self-humiliation for their grievous sins, when those sins are brought home to them, speaking and acting as if a bare acknowledgment of sin (which cannot be avoided) replaced them at once in the favour of God, and gave them a sure title to all the blessings of the covenant.

3. That they went against their foes without Moses, and without the ark, as if they could do without Divine help today what yesterday they had despaired of doing with that help. Even so when men have discovered the folly of their sins by sharp experience, they will set to work to lead a good life and to overcome temptations without the means of grace, without the presence and aid of Jesus, without any ground of confidence that he is with them in their strife.

4. That the result was speedy and disastrous defeat at the hands of their enemies. Even so have all men fared who have tried to achieve holiness and heaven without the Divine aid carefully sought and constantly had ( Hebrews 4:16 ; Hebrews 12:28 ).

III. CONSIDER AGAIN , WITH RESPECT TO THE SPIES AND THE LAND OF PROMISE —

1. That the proposal to search the land did not at first proceed from God, but probably from a secret disaffection on the part of the people, nevertheless, he made it his own. Even so there are many things in the Church of God which have their first origin in human defection from the obedience of faith, which yet, as not being wrong in themselves, God has adopted and made a part of that order of things which is our practical probation. A great part of Christian civilization, e.g; had its real origin in pride, ambition, or covetousness; nevertheless, it is certain that God has adopted it, and we could not go back from it without flying in the face of providence.

2. That the change whereby Hoshea ( help ) became Jehoshua ( God's help ) was either made or declared at this time. Even so when it is any question of finding the way to heaven, or making any report concerning it, no "help" is of any avail which is not clearly and avowedly "God's help" ( Acts 26:22 ).

3. That the instructions given by Moses seem to have erred by directing attention, too much to possible difficulties. Even so it is a frequent error, and a natural one, in rulers of the Church that they direct attention too much to matters of worldly policy and to outward difficulties, and thereby encourage a spirit of cowardice and discouragement which they do not themselves share.

4. That Hebron was older than Zoan. Most likely they thought that Zoan, the residence of Pharaoh, was the oldest place in the world, but, as a fact, Hebron was seven years (a perfect number) older still. Even so we think and speak naturally of the present order of things as though it always had been, as though all the prestige of antiquity at any rate were on its side. In truth the country to which we go is infinitely older, having been prepared for us "before the foundation of the world."

5. That the valley of Esheol had a new meaning given to its name because of the famous cluster which they bare thence. Even so many an old name in the Bible becomes instinct with new meaning through its association with the joys of the world to come (cf. Paradise, Zion, &c.;); and so many a scene in our individual lives, being connected with some spiritual happiness.

6. That the spies confirmed all that God had said of the land. Even so those who have had visions of heaven, and those too among ourselves who have tasted of its sweetness and its gifts in a heaven]y life on earth, must needs testify that all which God hath said of its blessedness is most true, and not exaggerated.

7. That Caleb differed from the rest of the spies, and was the only reliable counselor, in that he had "another spirit," and "fulfilled to walk after" the Lord. Even so the faithful Christian, whom it is safe to follow, is known among the many faithless—

8. That the other spies died by the hand of God, as having turned their brethren away from Canaan. Even so it is a fearful sin, and one that will be fearfully avenged, to discourage the wavering, and to provide those that are disaffected with arguments and reasons against a religious life.

9. That Joshua and Caleb lived on, sharing the present punishment, but not destroyed by it, because cheered with certain hope. Even so in an evil age, amidst an unspiritual people, the faithful few must live sadly, but they live. The Lord knoweth them that are his, and they shall stand in their lot at the end of days ( Jeremiah 45:5 ; Daniel 12:13 ; Malachi 3:16 , Malachi 3:17 ; 2 Timothy 2:19 ). And note, that the spies were specially directed to see "whether there be wood "in the holy land, or not; i.e; trees, which did not grow in the wilderness. It is especially told us that in the holy city there grows the tree of life ( Revelation 2:7 )—yea, many trees of life, such as we vainly seek here ( Ezekiel 47:12 ; Revelation 22:2 ). And note again, that in the bunch of grapes borne upon a staff the ancient commentators saw an image of Christ crucified. "Christus est botrus qui pependit in ligno". The two that bear are the two peoples, Jew and Gentile; they who go before see not what they carry; they who come after carry the same, and see what they carry.

IV. CONSIDER AGAIN , IN RESPECT TO THE LAST FRUITLESS APPEAL OF JOSHUA AND CALEB ( Joshua 14:6-9 ), that they urged very truly—

1. That the land was exceeding good. Even so is the land set before us, whether it be the life of holiness and devotion here or the life of perfection beyond; it floweth with milk and honey, because all that is most wholesome and pleasant is to be had freely without money and without price.

2. That the Lord would bring them in, if he delighted in them—and there could be no doubt of that, after what he had done. Even so, if the Lord delight in us, as he has said and proved abundantly, he can surely give us victory and give us possessions, for his Spirit is able to sustain our weakness, and all things are his ( Romans 8:26 , Romans 8:31 , Romans 8:37 ; 1 Corinthians 3:21 , 1 Corinthians 3:22 ).

3. That the one thing which could harm them was rebellion. Even so the only thing which a Christian has to fear, the only thing which can keep him far from rest, out of heaven, is disaffection towards God. If he does not believe God's word; if he shrinks from really putting it to the test; if he will not in an actual case go forth in faith of his promised aid to overcome a temptation, to live down an evil habit, to practice a recognized virtue, then he sins through unbelief, and forfeits grace ( Luke 12:5 ; Hebrews 4:2 ; Hebrews 10:23-26 , Hebrews 10:35 , Hebrews 10:36 ; Revelation 2:5 , Revelation 2:16 ; Revelation 3:16 ).

4. That their foes were not in fact formidable, but rather an advantage, as providing them with sustenance. Even so there is nothing in temptation or in trial, apart from unfaithfulness in us, which need seriously stand in our way. Our enemies, natural or supernatural, are powerless against him in us. And when met as they should be, they are our greatest helps to holiness and heaven, for neither can be attained except by "overcoming." No one does so much for us as he who persecutes us, for he makes ours the eighth and highest beatitude, which we cannot have otherwise. No one helps us so fast to heaven as the devil himself, resisted, withstood, trampled down ( Matthew 5:11 , Matthew 5:12 ; Romans 8:28 ; 1 Peter 1:7 ; 1 Peter 4:13 ; James 1:2-4 , James 1:12 ).

5. That fear was unreasonable, since the Lord was with them, viz; in his ark and cloudy pillar. Even so our watchword is "Emmanuel," the Lord with us in the incarnation of the eternal Son. and in his perpetual presence with all and each of us, and in his assurance of our Father's love, and in his entire adoption of our interests as his own ( Matthew 28:20 , b; Luke 12:32 ; John 14:1 , John 14:2 ; Hebrews 13:6 ; Revelation 6:2 ).

V. CONSIDER AGAIN , WITH RESPECT TO THE INTERCESSION OF MOSES AND THE ANSWER OF GOD

1. That the sin of the people and the wrath they incurred brought out the noblest trait in Moses' character. In his perfect unselfishness, and in his ardour of intercession, he reached the true ideal of a mediator. Even so the fall and condemnation of the human race were the conditions (and necessary conditions, as far as we can see) of the manifestation of redeeming love and power in Christ. And as Israel is (in the long run) more ennobled by the heroism of Moses than it is disgraced by the cowardice of the people, so did humanity rise more in the righteousness of Christ than it fell in the vileness of Adam and the rest ( Romans 5:15 , Romans 5:17 , Romans 5:20 ).

2 . That God did not desire the sin of the people, but he so dealt with their sin as to bring out the singular goodness of his servant. Even so it/was not of God that man should fall into condemnation, but it was overruled by him for unspeakable good in the self-sacrifice of his dear Sou ( Romans 5:8 ; Galatians 2:20 b; 1 John 4:9 , 1 John 4:10 ).

3. That the offer made to Moses by God was intended to be refused, for it was a temptation to advance himself at the expense of the people. Even so our Lord was "driven" into the wilderness by the Spirit to be tempted with the offer of all the kingdoms of the world; and the temptation was often repeated ( John 6:15 ).

4. That one element in the nobleness of Moses' character was his unconsciousness of his own unselfishness. He did not even decline the tempting proposal, he only ignored it, as though it had never been made. And on subsequent occasions, while he often referred to his fault and punishment, he never alluded to his self-sacrifice (cf. Deuteronomy 1:37 , Deuteronomy 1:38 ). Even so the true beauty of a Christian character is its simplicity, candour, and absence of self-conceit, such as we admire (and our Lord too) in children ( Matthew 18:1-4 ; 1 Corinthians 13:4 b).

5. That the effectual intercession of Moses was based on two arguments: that God would not destroy his own work begun; that God would not belie his own character revealed. Even so is all-prevailing Christian prayer based upon the same foundations: we plead with God his own work begun in us or others ( Philippians 1:6 , Philippians 1:20 ; cf. Job 10:3 ; Psalms 138:8 ); we plead with him his eternal love and mercy declared in Christ, and extended to sinners in clays past. And note that the work which God hath wrought for us is on an infinitely greater scale, and of infinitely greater moment and renown, than the exodus of Israel. The character also and mercy of God, which was revealed to Moses in a name, is manifested to us in the person of his Son.

6. That God was very ready to pardon at the intercession of Moses, although his wrath was hot; and this partly because Moses showed a courage, a love, and an indifference to self which pleased God, but chiefly because as mediator he represented the Mediator who was to come ( Psalms 106:23 ). Even so our Lord himself was heard for his devoutness ( Hebrews 5:7 ), his holiness ( Hebrews 7:26 ), and his absolute self-sacrifice ( Hebrews 9:14 ); and by virtue alike of what he was, and what he did, is the only Mediator between God and man ( 1 Timothy 2:5 ; Hebrews 9:15 ).

7. That God alone "pardoned," yet he pardoned "according to the word" of his servant Moses. Even so in the highest sense "who can forgive sins but God only?" ( Mark 2:7 ). Nevertheless, God had given such power ( i.e; authority) unto men that the Divine pardon was bestowed on penitent sinners "according to the word" of Jesus ( Matthew 9:2 , Matthew 9:6 ), and through him of his apostles ( Matthew 18:18 ; John 20:21-23 ; 2 Corinthians 2:10 ; cf. 2 Samuel 12:13 ). Again, forgiveness of sin is no arbitrary thing, but bestowed only upon repentance and faith; and yet it is bestowed "according to the word" of the humblest Christian ( 1 John 5:16 ; James 5:16 b).

8. That God's pardon did not cancel the temporal consequences of sin. Israel, as Israel, was spared for a glorious future; but the rebels as individuals were self- doomed to exile and destruction. Even so the pardoning' love of God, although it saves the sinner, yet it does not abolish the natural consequence of his sin. Just as God's pardon to Israel allowed the young and innocent to grow up, while the old and stubborn died off, so in the renewed man the grace of God so quickens and strengthens the good that it gathers strength and courage while the evil dies slowly out. Nevertheless, the consequences of sin remain in body and mind, and even in soul. David never recovered his fall, either in outward fortunes ( 2 Samuel 12:10 ) or in character (cf. 1 Kings 1:2 ; 1 Kings 2:6 , 1 Kings 2:9 , &c.;), or probably in peace of mind. Many Christians sin lightly, trusting always to repent and be forgiven, not knowing that every sin leaves some evil behind it.